[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064) › 5.10 # 神僧傳 5.10 神僧傳 5.10 - **Language:** Classical Chinese ### [5.10](https://indike.org/pramana/in.bauddha.taisho.2064.5.10) 釋道仙。一名僧仙。本康居國人。初以遊賈為業。後值僧達禪師為其說法。遂沈寶船於江。辭妻子投灌口竹林寺而出家焉。初落髮日對眾誓曰。不得道者不出此山。即逈絕人蹤結宇巖曲。禪學之侶相次屯焉。每覽經卷始開見佛在某處無不哽咽。我何不值但見遺文。而仙挺卓不群野栖禽獸。或有造問學方者。皆答善權冥符正則。自初入定一坐則以四五日為恒。准客到其門。潛然即覺起共接晤。若無人往端坐靜室。寂若虛空。有時預告明當有客至。或及百千皆如其說。曾無欠長。梁始興王澹褰帷三蜀。禮以師敬携至陝。于時道館崇敞巾褐紛盛。屬相呵斥甚寄憂心焉。仙乃晏如曾無所屑。一夕道士忽見東岡火發恐野火焚害仙也。各執水器來救。見仙方坐大火中猛焰洞然。咸嘆火光神德。道士李學祖等。捨田造像寺塔欻成。遠近歸信十室而九。州刺史鄱陽王恢躬禮受法。天監末始興王冥感。於梁泰寺造四天王像。每六齋晨常設淨供。仙後赴會。四王頂上放五色光。仙所執爐自然焰發。太尉陸法和昔微賤日。數載在山供仙給使。僧有肆責者。仙曰。此乃三台貴公何緣辱罵。時不測其後貴也。和果遂昇袞服。仙或勞疾見縹衣童子從青溪水出椀盛妙藥跪而進服。無幾便愈。居山二十八年。復遊井絡化道大行。時遭酷旱百姓請祈。仙即往龍穴以杖叩門。數曰。眾生何為嗜睡如此。語已登即玄雲四合大雨滂注。民賴斯澤。咸來禱賽。欽若天神。有須舍利即為祈請。應念即至如其所須。隋蜀王秀作鎮岷絡有聞王者。尋遣追召全不承命。王勃然動色。親領兵仗往彼擒之。必若固縱可即加刃。仙聞兵至都無畏懼。索僧伽黎披衣端坐念佛。王達山足忽雲雨雜流雹雪崩下。水涌滿川藏車無計。事既窘迫乃遙歸懺禮。因又天明雨霽山路清夷得至仙所。王躬盡敬便為說法重發信心。乃邀還成都之靜眾寺。厚禮崇仰舉國恭敬。號為仙闍梨焉。開皇年中返于山寺。道路自淨山神前掃。年百餘歲端坐而卒。 > Shi Daoxian, also named Sengxian, was originally a native of the country of Kangju. At first he engaged in commerce as his livelihood. Later, he met Chan Master Sengda, who expounded the Dharma for him. Thereupon, he sank his treasure ship in the river, took leave of his wife and children, went to Zhulin Monastery at Guankou, and renounced household life. On the day his hair was shaved, he swore before the assembly: 'If I do not attain the Way, I will not leave this mountain.' He then went far away from human traces and built a hut in a secluded crag. Companions in Chan practice gathered there one after another. Whenever he opened a scripture and saw that the Buddha was at a certain place, he never failed to choke with tears, saying: 'Why did I not encounter him, but only see his remaining texts?' Xian stood out extraordinary and unattached, living among wild birds and beasts. When someone came to inquire about methods of study, he always answered with skillful means that invisibly aligned with correct principles. From the time he first entered absorption, a single sitting routinely lasted four or five days. Whenever a guest was about to arrive at his gate, he would spontaneously perceive it, rise, and meet them. If no one came, he sat upright in his quiet room, empty and silent as space. Sometimes he foretold: 'Tomorrow guests will arrive,' numbering up to hundreds or thousands, and all happened just as he had spoken, without the slightest discrepancy. Prince Dan of Shixing under the Liang dynasty, while governing the Three Shu regions, paid him homage as a master and brought him to Shan. At that time, Daoist abbeys were lofty and grand, and the caps and robes of Daoists were flourishing. They subjected him to insults and revilement, which caused great concern to others. Xian, however, remained at ease, never minding it. One evening, the Daoists suddenly saw a fire break out on the eastern hill; fearing the wildfire would burn and harm Xian, they each held water containers to rescue him. They saw Xian seated in the midst of the great fire, the fierce flames burning brightly, and all marveled at the divine power of his fire-light. The Daoist Li Xuezu and others donated land to make images, and a monastery and stūpa were suddenly completed; nine out of ten homes far and near took refuge and believed. Wang Hui, Prince of Poyang and Inspector of the province, personally paid homage and received the Dharma. Toward the end of the Tianjian reign-period, the Prince of Shixing had a miraculous inspiration and made images of the Four Heavenly Kings at Liangtai Monastery; every morning on the six fast days he regularly offered pure meals. Later, when Xian attended the gathering, five-colored light shone from the crowns of the Four Kings, and flames spontaneously broke out from the censer Xian held. Formerly, when Grand Defender Lu Fahe was in humble circumstances, he spent several years on the mountain serving Xian. When a monk reprimanded him harshly, Xian said: 'This man will become a noble of the Three Excellencies; why insult him?' At the time, no one understood his future nobility, but Fahe indeed later rose to the ceremonial robes of high office. When Xian was once weary and ill, a boy in light-blue clothes was seen emerging from the Qingxi waters, holding a bowl of wonderful medicine, kneeling and offering it for him to take; before long, he was cured. After residing on the mountain for twenty-eight years, he traveled again to the Jingluo region, where his teachings flourished greatly. At that time, a severe drought occurred, and the populace requested him to pray for rain. Xian went directly to a dragon cave and knocked on the entrance with his staff, repeatedly saying: 'Why are sentient beings so fond of sleeping?' No sooner had he spoken than dark clouds gathered from all four directions and torrential rain poured down. The people relied on this blessing and all came to offer sacrifices of gratitude, revering him like a celestial deity. If someone required relics, he would pray for them, and they would arrive in response to his thought, exactly as needed. When Prince Xiu of Shu under the Sui dynasty was garrisoned at Minluo, he heard of Xian and promptly sent messengers to summon him, but Xian refused to obey the command. The prince's countenance changed in rage, and he personally led armed soldiers to capture him, ordering: 'If he remains stubbornly obstinate, put him to the blade at once.' When Xian heard the soldiers were coming, he had no fear at all; calling for his saṅghāṭī, he put on his robe, sat upright, and recollected the Buddha. When the prince reached the foot of the mountain, clouds and rain suddenly poured forth mixed with falling hail and snow; water surged to fill the valleys, leaving no way to conceal the carriages. In this desperate plight, the prince bowed and repented from afar. Thereupon, the sky cleared, the rain stopped, the mountain paths became level, and he was able to reach Xian's place. The prince showed the utmost respect in person, and Xian expounded the Dharma for him, renewing his faith. The prince then invited him to return to Jingzhong Monastery in Chengdu, honoring him with lavish rituals; the entire state respected him, calling him 'Acharya Xian.' During the Kaihuang reign-period, he returned to the mountain monastery; the roads cleaned themselves and the mountain spirits swept before him. At over a hundred years of age, he died while sitting upright. > — English (machine translation) (machine translation) - [Previous: 5.9](https://indike.org/pramana/in.bauddha.taisho.2064.5.9) - [Next: 5.11](https://indike.org/pramana/in.bauddha.taisho.2064.5.11) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2064.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2064~en-mt.5.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2064.5.10](https://indike.org/pramana/in.bauddha.taisho.2064.5.10) · Pramāṇa